Introduction to James
A. Have you ever found yourself almost apologizing for something that you are a bit ashamed about, even if it isn’t necessarily wrong? Big feet aren’t wrong or bad, after all, God gave me a span of nearly thirteen inches for each foot. But those “guys” can sometimes get in the way and trip people or snag people. Just this past Monday afternoon, I was lying on a lounge chair, but my feet stuck out beyond the bar, so as the crowd would go by, occasionally someone would bump them. The next day, as I prepared to have an MRI, the technician politely but quickly reminded me to pull in those “things” as my lower body began its entrance into the machine. Yes, they may be “boats,” but they’re God-given and for such length they provide great balance, lest I fall over. Nevertheless, I do find myself almost apologizing due to an occasional embarrassment of these “flappers,” I mean feet.
B. So too, we all have a body part or a mannerism or an uneasiness with something in our own lives which, though not sinful or wrong, does too often produce a quick “I’m sorry” or a chronic nervousness when we’re in public: a loud laugh or silent demeanor, a high-strung child or a pensive kid, a dented car or a car that leaks, a large nose or a small nose, a short stature or too tall a stature, a small home or too big a home. None of these are necessarily wrong or sinful in any way, but they may bring with them a sense of uncomfortableness to which we are a bit thin-skinned when anyone seemingly notices or comments. That uncomfortableness points us a certain book of the Bible which was one of the first to be written in the New Testament, if not the first, yet was one of the last to be accepted, if not the last, by the church councils as canonical. Although from the 5th century to the 15th century the Book’s credibility was fairly unchallenged, the Reformation and in particular, Martin Luther, began to change that scenario. Though his words have been a bit misconstrued, Martin Luther did indeed declare this about the book:
“(It is) a right strawy epistle in comparison with (Saint John’s Gospel and his first epistle, Saint Paul’s epistles, especially those of Romans, Galatians, Ephesians, and Saint Peter’s first epistle)… I cannot put it among the chief books (of the Bible), though I would not thereby prevent anyone from putting (it) where he pleases and estimating (it) as he pleases; for there are many good sayings in it.”
In fact, in 1525, when he completed his translation of the New Testament, William Tyndale himself placed it as the last book in the canon. The theologian and scholar Erasmus, at this same time, voiced reservations about the credibility of the writer of this epistle. But it was largely Luther’s remarks from the 16th century which have continued to be reiterated by many in Christianity, who are almost ashamed of it, slightly embarrassed at its inclusion in the Holy Scriptures. And though this is certainly not the majority view, it is held in reserved fashion by the small minority. So we turn for a brief time to this group of skeptics as we address their concerns:
WHY QUESTION THE VALUE OF THE BOOK OF JAMES?
1. The Recipients
While we shall consider these reservations regarding the Book of James, we will do so without any particular order of importance. Some wish to question the book’s value first due to the recipients. James makes it quite clear who the intended and primary audience of this letter is in the opening verse: “To the twelve tribes which are scattered abroad.” These “twelve tribes” are a figurative expression denoting the Jews who lived outside Jerusalem, who lived “abroad” or “among the nations.” Some of these Christians had come to Jerusalem on the Day of Pentecost as described in Acts 2 and, having heard the gospel returned to their places of residence. Many others of these Jewish Christians were first scattered due to the persecution which arose in the early church in Acts 8 after the death of Stephen and the murderous threats on the church stemming from the lips and life of Saul, who would later be converted and lead the church as the Apostle Paul. Thus the recipients of this epistle of James are the Jews living on the peripheral, outside the hub of Jerusalem. That, some critics decry, is a strike against the book. How so? Because its intended audience is to Jewish Christians at the complete neglect of the Gentile Christians. After all, is this not the New Testament and is this not the church age which has expanded its borders to include both Jew and Gentile? In fact, the main constituency of this church age is the Gentile and not the Jew! Their concern, their argument holds very little water when you consider the composition of other books which God breathed out which we call the New Testament:
The Gospels are primarily directed toward the Jew and do, in fact, narrate the life of Jesus before the cross and thus, before the church is formed and hence, are in actuality Old Testament material
The Book of Hebrews is clearly to Hebrew Christians who understood the Old Testament practices, including the priesthood, the sacrificial system and the old covenant
The Book of Revelation is purely prophetic and, after the third chapter, is completely devoid of the church, never mentioning her again. Of course, that’s with good reason since the church will have been raptured out of the tribulation!
In light of the emphasis of these other New Testament books, the concern raised about James as to its intended recipients has little validity. Certainly the New Testament books all have a place in the teaching of the believer, whether or not they are first intended for the Jew or the Gentile and whether or not the church is front and center or quietly lurks in the background or is raptured off the earth scene. It is a concern that deserves little attention beyond this brief refrain.
2. The Deficiency
Luther’s biggest complaint regarding James, however, had not to do with the recipients but the deficiency. That is, whereas the other books of the New Testament, especially Paul’s epistles, had large sections of concentrated doctrinal teaching as well as heavy doses of the gospel, the Book of James has none. “Where are the great doctrines of the faith?” Luther asked. “Where is condemnation, regeneration and justification, let alone salvation? And above all, where is Jesus?” The WWJD bracelets wouldn’t work for this book since the life, ministry, death and resurrection of Christ is nonexistent. In its place, some argue, is a letter that’s surface and shallow, intensely practical at the expense of doctrinal depth. In this theological treatise of a book we call the Bible, what value does James contribute to the “meatiness” of His Word? While on the surface this question seems worthy of being voiced, its concerns can be addressed with great clarity and simple wisdom. While it is true that the book does not major on condemnation, regeneration and justification leading to salvation, it does major on sanctification – practical sanctification. That is, it directs the reader in how he is to rightly live day by day before the Lord in this world. More about that later, but for now, James does move us forward in our doctrinal standing and understanding. It does teach about salvation, for in chapter two it addresses salvation in that for salvation to be true salvation it must bear works. We are not saved by works but our salvation is verified by works. James also uses the term “Lord” eleven times in this five-chapter letter, as well as attribute divine acts to Jesus, such as forgiving sin, healing sickness, and standing as the Judge, all in chapter five. Thus, in this epistle, James surfaces his Christology indirectly, not directly; more implicitly, not as explicitly; informally stated, not formally expounded. That does not make it any less doctrinal but, heightens the practical side, which we shall consider shortly. And whereas James may not expound the origin of sin, he certainly does point to the outworking of sin beginning in 1:14,
“But each one is tempted when he is draw away by his own desires and enticed. Then, when desire has conceived, it gvies birth to sin; and sin, when it si full-grown, brings forth death.” (1:14-15)
Yes, James does not necessarily focus on the genesis of sin but he does explore the exodus of sin. That is, he does not trumpet the beginning of sin but heralds the presence of sin as he addresses the sin of favoritism, the sin of choosing worldly wisdom, the sin of judging another believer, the sin of the rich oppressing the poor, and the need to confess your sins to other believers you’ve offended.
3. The Authorship
In addition to these first two attacks by critics on James, there is a third one which directs itself more at the personage of the writer. That is, the question has to do with the authorship. Critics do not deny that James is the writer, for 1:1 identifies him as such. However, the concern centers on the likelihood that such a man the majority espouse could pen such a divine letter. There are several different individuals by the name of James in the Bible. James the son of Zebedee is one possibility. He is nicknamed in Scripture by Christ as one of the “sons of thunder.” Although he was one of the twelve disciples, Acts 12 informs us that King Agrippa put him to death with the sword in A.D. 44. Such an early martyrdom eliminates him as a candidate, as well the lack of identifying himself as an apostle in the book. A second possibility is James the son of Alphaeus. He too was an apostle and his lack of identification as such in the book minimizes his likelihood. So too, the New Testament is silent on this man, which would be odd if he had penned this book. Also, the early church would have more likely kept his memory alive if he was the infamous writer of James. Scripture also lists James the younger in Mark 15, whose mother was Mary, but not Mary the mother of Jesus. The lack of information in the Bible about him strongly precludes him, as well as James the father of Judas the apostle, but not Judas Iscariot. A fifth and final individual named James surfaces in the New Testament. The gospels mention him as one of the sons of Mary, the mother of Jesus. This would make the man named here as James the half brother of Jesus. Mark informs us that Jesus’ brothers did not believe in Him, but when Jesus appeared to him after the resurrection, it is likely then that he became a believer and follower. How prophetic the scripture that asserts:
“So shall My word be that goes forth from My mouth; it shall not return to Me void, but it shall accomplish what I please, and it shall prosper in the thing for which I sent it.” (Isaiah 55:11)
James’ constant exposure to the words of his half-brother would indeed not return void but accomplish God’s purpose in the life of James. As he then grew in godliness and zeal, he would later assume leadership of the church in Jerusalem after Peter’s release from prison and shortly thereafter spoke with authority at the Jerusalem council in Acts 15. While this James is generally accepted as the author of the book, the critics contend that such a simple Galilean whose native tongue was Aramaic could not possibly have written a letter in the cultured Greek language. While it is true that this James was an uneducated man, his exposure in Nazareth in a predominately Gentile Galilee would have afforded him ample opportunity to learn the language. Being uneducated is no barrier, for remember that it is God at work in this area of inspiration that really matters. So too, the “uneducated cobbler name John Bunyan wrote Pilgrim’s Progress, which is still considered a classic work” (Kistemaker, page 9). Other critics argue that James, if he be the brother of Jesus, why does he not call himself the brother of Jesus. Would not this, the critics say, carry more weight and credibility for the book. And if he were the leader of the church in Jerusalem, why did he not also identify himself in the book as such? If that was the case for all the writers in the New Testament, then this argument would be substantive. But other writers also failed to pen their positions, even if they were apostles. Could it be that James did not include his family connection to the Savior because he had ashamedly denied and bypassed the claims of his half-brother, the Messiah for the entirety of Jesus’ life on earth? What is perhaps one of the strongest implicit arguments for James the half brother of Jesus as the writer flows from the parallels which this book has with the Sermon on the Mount in the gospels. The connection is remarkable. Here’s a very brief sampling:
Matthew 5:7 Blessed are the merciful, for they shall obtain mercy
James 2:13 For judgment is without mercy to the one who has shown no mercy
Matthew 5:19 Whoever therefore breaks one of the least of these commandments … shall be called least in the kingdom of heaven
James 2:10 For whoever shall keep the whole law and yet stumble in one point, he is guilty of all
Matthew 6:19 Do not lay up for yourselves treasures on earth, where moth and rust destroy
James 5:2-3 Your riches are corrupted and your garments are moth-eaten. Your gold and silver are corroded…You have heaped up treasure in the last days
In total, there are over twenty references or allusions by James to the “Sermon on the Mount.” What’s amazing is that James had none of the written gospel accounts to copy from or read from, for the earliest recorded gospel was still twenty years down the road. While oral traditions existed and James would certainly have had exposure to these stories, stories that were communicated about certain events like the “Sermon on the Mount,” it is likely that James’ exposure in the home to Jesus’ life and teaching as well as his attendance at certain places where his half-brother Jesus preached are one rather strong argument for assigning the authorship of James to this half-brother of Jesus. Though we cannot be absolutely certain that the half-brother of Jesus was indeed the writer of James, the internal evidence appears quite weighty in pointing to him. I strongly agree with commentator James Adamson when he declares:
“We must realize that this Epistle is alive with the personality of its author and other influences of which we here name only these – the Galilean background, the home bond between James and Jesus, the gospel of Jesus, his Christian mandate to the disciples, (and) the pastoral passion of James for the people of Israel” (page 18).
4. The Content
There still remains one more question about the value of the book and it centers on the content. Critics contend that the subject matter of James is saturated in Old Testament terminology and laws and practices; something that is not appropriate for its placement in the New Testament alongside the Pauline and Petrine epistles to the church. After all, of what value does the law and the synagogue have to do with the follower of Jesus who has been freed from the law and who worships not in the Jewish synagogue but the church of Christ? And how vital to the Gentile Christian is the inclusion in the book of these Old Testament figures – Abraham, Isaac, Rahab, Job and Elijah? Whereas James does indeed address the law in James 2, he also declares in the same breath the perfect law of liberty (2:12), for indeed liberty is a major ingredient for the believer in the church age. Furthermore, James’ writings center not on the letter of the law or the natural law or the law as confined in the Mosaic Law but, instead, to the moral law, the ethical content of the Christian law as a standard of conduct. What James does do, according to commentator Simon Kistemaker, is to breathe the spirit of Christ into the respect of the law (page 15). While it has been previously stated that James is not a primer on the major doctrines of the faith, James does tackle in practical theology form some of the major subjects of the Christian life: faith, testing, wisdom, the tongue, anger, submission, the will of God, patience, and prayer. There is scarcely anything in the book that is not thoroughly applicable and relevant for the believer today. So while the book is not a discourse on positional doctrine, it is a book on practical doctrine. Along the way, James issues some 54 true imperatives in this 108-verse epistle as he earnestly charges his readers with encouraging but significant rebukes about their walk with the Savior. It is the wise lips of a pastor to his congregation who have been scattered abroad and need to be reminded once again of what doctrine looks like in practical form. It is indeed a book of wisdom which we shall delight to look into in the weeks to follow and ultimately, to internalize in our everyday conduct before the lost world around us!
CONCLUSION
A. A right strawy epistle? Not a chance! Without question, the spiritual value of the Book of James to the follower of Christ is a rich reservoir. The questions from the critics fall by the wayside when you open its pages and consider this inspired wisdom literature book.
The Recipients: scattered Jews among the nations, yet also to challenged believers living in a challenging world
The Deficiency: practical theology instead of positional doctrine to purposely help us examine the path we’re walking
The Authorship: words from the pen of the half brother of Jesus who had up-close, first-hand experience watching the Son of Man
The Content: wisdom on a whole host of subjects vital to victoriously fleshing out the Christian life
B. For several years, celebrities have been trumpeting the value of milk with milk mustaches. You’ve seen them in the magazines, that white fat line above the top lip of the male or female star, with this quote tucked in below: “Got Milk?” As we begin to delve into this Book of James next week, this question will be posed for all of us: “Got Faith?” Without faith, the writer of Hebrews asserts, it is impossible to please God. So obviously, the presence of faith, a genuine working faith, brings the pleasure of God. As James pens this epistle, he will unveil to us the aspects of faith, a mature faith, an active faith. It should be just what each of us need as we look into the mirror of His word and examine our own hearts. Got faith? It’s just what the God of the universe is looking for in His followers. And in the pages of this letter, he’ll unfold a series of tests to thoroughly analyze such a precious commodity. Climb aboard as we consider the practical theology of the half-brother of Jesus! It’s sure to be a fruitful journey through one of the earliest written books, if not the earliest written book of the New Testament. It’s a book like any other.
* Facing trials? James provides amazing perspective
* Financially struggling? James paints a silver lining
* Cornered by temptation? James exposes the root of its source
* Think you’re really sensitive to the needs of others? James presents a test or two
* Tongue got you into trouble? James shares big insight for this little member
* Conflicts ruining your relationship? James reveals the wrong voices you’re listening to
* Making plans for the future? James issues a caution or two along the way
* Got money in the bank? James poses a challenge for you to consider
* Health failing? James points to an often-neglected place to travel
The Book of James – an amazing letter from the hand of God to the hearts of His people. Open it today and begin tapping into its wisdom.